Having thus considered some of the angels, as sinning and falling, it might farther be enquired; whether these all fell at once? And here I cannot but take notice of a very absurd and groundless conjecture of some of the fathers, and others, who of late, have been too much inclined to give into it, namely, that though some of them sinned from the beginning, and these were the occasion of the sin of our first parents, as all allow; yet, after this, others, who were appointed to minister to men, were unfaithful in the discharge of their office, and became partners with them in sin; accordingly they understand that scripture, in which it is said, The sons of God saw the daughters of men, that they were fair; and they took them wives of all which they chose, Gen. vi. 2. as though it were meant of angels;[[41]] whereas nothing is intended thereby but some of the posterity of Seth, who were, before this, professors of the true religion.
There are, indeed, some, of late, who have given into this notion, and strain the sense of that text, in Jude, ver. 6, 7. in which it is said, that the angels, which kept not their first estate, &c. even as Sodom and Gomorrah, giving themselves over to fornication, are set forth, for an example, suffering the vengeance of eternal fire; the meaning of which they suppose to be this; that, even as the Sodomites were guilty of fornication, and were destroyed, by fire from heaven, for it, so some of the angels were sent down to hell for the same sin: But it is plain the apostle does not here compare the angels and the Sodomites together, as guilty of the same kind of sin, but as both are condemned to suffer the vengeance of eternal fire, and are set forth as warnings to presumptuous sinners. Therefore nothing more need be added under this head; it is enough to say, that this opinion is contrary to the spirituality of the nature of angels; though there are some ancient writers, who, to give countenance thereunto, have supposed that the angelic spirits were either united to some bodies, or that they assumed them for this purpose; but this is equally absurd, and without any countenance from scripture. Thus concerning the providence of God, as exercised towards the angels that fell. We proceed,
II. To consider providence, as conversant about the rest of the angels, who retained their integrity. Concerning these it is said,
1. That God established them in holiness and happiness. These two privileges are always connected together. It is not said, that they were brought into such a state, or, like man, recovered out of a fallen state, for they are considered, as sinless, or holy angels; nor is it supposed their holiness was increased, since that would be inconsistent with its having been perfect before: That privilege therefore, which providence conferred on them, was the confirming, or establishing them in that state, in which they were created; which bears some resemblance to that privilege, which man would have enjoyed, had he retained his integrity, as he would not only have continued to be holy and happy, so long as he remained innocent; but he would have been so confirmed in it, that his fall would have been prevented: But of this, more in its proper place. The angels, I say, had something like this, which we call the grace of confirmation.
Some have enquired whether this was the result of their yielding perfect obedience for a time, while remaining in a state of probation, pursuant to some covenant, not much unlike that which God made with innocent man; and whether this privilege was the consequence of their fulfilling the condition thereof. But this is to enter too far into things out of our reach; nor is it much for our edification to determine it, though some have asserted, without proving it, while others have supposed them to have been confirmed, when first created, and that herein there was an instance of discriminating grace among the angels; so that they, who fell, were left to the mutability of their wills, whereas they, who stood, had, at the same time, the grace of confirmation.
I might here have been more particular, in considering what this privilege imports, and how it renders the fall of those who are confirmed impossible, and therefore it is a very considerable addition to their happiness: But since we shall have occasion to speak of the grace of confirmation, which man was given to expect in the first covenant under a following answer, and the privileges that would have attended it, had he stood, we shall add no more on that subject in this place; but proceed to prove, that the angels are established and confirmed in holiness and happiness.
This may, in some measure, be argued, from their being called elect angels, 1. Tim. v. 21. If election, when applied to men, imports the purpose of God, to confer everlasting blessedness on those who are the objects thereof, and so not only implies that they shall be saved, but that their salvation shall be eternal; why may it not, when applied to angels, infer the eternity of their holiness and happiness, and consequently their being established therein?
Again, this may be also argued, from their coming with Christ, when he shall appear to judge the world; and the joining the saints and angels together in one assembly in heaven: therefore, if the happiness of the one be eternal, that of the other must be so likewise. It is also said, expressly of the angels, that they always behold the face of God. And, when we read of the destruction of the church’s enemies, the angels are represented as observers of God’s righteous judgments; and then it is added, that the punishment inflicted on those, who shall drink of the wine of the wrath of God, shall be eternal, and this eternal punishment will be in the presence of the holy angels, Rev. xiv. 10, 11. If therefore the duration of the holiness and happiness of the angels, be equal to that of the misery of God’s implacable enemies, as both are said to be eternal, this evidently proves that the angels are established in holiness and happiness.
2. It is farther observed, that God employs all the angels, at his pleasure, in the administration of his power, mercy, and justice. This leads us to speak concerning the ministry of angels, which is either extraordinary, or ordinary. Most of the instances which we have thereof, especially in the Old Testament, were performed in an extraordinary manner, and sometimes attended with their appearance in a human form, assumed for that purpose: This may be briefly considered; and then we shall enquire, whether, though their ministry be not visible, or attended with those circumstances, as it formerly was, there are not some other instances, in which the providence of God now employs them for the good of his church. As to the former of these, we read that God has sometimes sent them to supply his servants with necessary food, when destitute thereof, and there was no ordinary way for their procuring it: Thus an angel brought a cake, and a cruse of water, to Elijah, when he was on his journey to Horeb, the mount of God, 1. Kings xix. 5-8. And when Abraham’s servant was travelling to Mesopotamia, to bring a wife from thence for Isaac, Abraham tells him, that God would send his angel before him, Gen. xxi. 7. and so make his journey prosperous.
Again, the angels have sometimes been sent to defend God’s people, and to assure them of safety, when exposed to danger: Thus, when Jacob was returning from Laban to his own country, and was apprehensive of the danger that he was exposed to, from the resentment of his brother Esau, it is said, that the angels of God met him; and, when he saw them, he said, This is God’s host, Gen. xxxii. 1, 2. And when the prophet Elijah was encompassed about by the Syrian army, sent on purpose to take him, he was defended by an host of angels appearing under the emblem of horses and chariots of fire round about him, 2 Kings vi. 15-17. Others, when persecuted, and, as it were, delivered over to death, have been preserved, by the ministry of angels, as Daniel was, when cast into the lion’s den, Dan. vi. 22. Others have been released from their chains, and the prison doors opened by them; as Peter, and the rest of the apostles were, Acts xii. 17. compared with chap. v. 19.